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Oṁ Satoma Sadgamaya, soṁa Jyoti Mṛtyurmā, Mṛtyaṁgāṁ Śāntiḥ Śāntiḥ. Once more, good morning, dear sisters and brothers. Welcome to the eternal journey of the soul. We continue from yesterday. Ādiguru Śaṅkarācārya—many of you know him, many do not; one day you will know—in one of his best books written about the soul, the ātmā, he writes by asking questions of ourself. This is a very personal subject. What is the soul? What is the ātmā? He said: ask oneself in meditation, without meditation, while working, whatever you are doing, anytime you can ask thyself, "Who am I?" The first is that I am that supreme ātmā, but how am I? So there are two things: who am I, and how am I? "How am I" gives us indication: our way of living, our attitudes, our qualities, etc. But "who am I?" That is the individual soul, and this is the individual subject. So he is asking the question to himself. Who am I to give instructions and orders to you? But it is the same to the same. Same. Ko’haṁ? Who am I? And now, who am I? Not this person, not that person, not "I" person, no. I am not this body. The body is just a cover. The body is temporary, like a nest in which the eggs or the babies are. But still, this body—and there are 8.4 million different kinds of creatures on this earth, which are divided: Jalchar, Thalchar, and Nabachar. The creatures in the water, on the earth, and in the space, flying. And these three, they all have these elements, through which elements this body, our body—not the soul—our body is created. And that’s called ether, fire, air, water, and earth. The space. Our body is full of this space. And now he is again asking the question, "Are you in this space, or is space in you?" You have to find out yourself. The question will come after also, the consciousness. The consciousness is in the space, or the space is in the consciousness. It’s not so easy, my dear. "I will meditate and get self-realization." Oh, if it is so easy, I think I will also already levitate. I don’t need an aeroplane, no? I will come here and then go there and this. So our subject is the eternal journey of the soul. And the eternal journey, that is your journey, not my journey. So there are five elements, and from that, our body or our form or whatever is created. Then, certain creatures are different, but our subject is the human. There are four paths for the soul to enter this, our earth. How does it come, how is it landing, let’s say, this bird on the rock or on the nest or wherever it is, or like an aeroplane? So there are four different ways to enter this mortal world as a soul. And the soul is there where there is life, and where there is life, there is the soul. So the vegetation, all the vegetation, all the bark, the sprouting, there is also life inside. There is a soul inside, but on a very far, different level. But still, this tree is very intelligent. And this tree will give, at the right time, fruits, flowers, etc., connected with the Earth. Now we are manipulating the cherries, which should come in May or June. But people are trying to create, manipulate, so that cherries will come earlier or later. This is a manipulation. Second, those kinds of bacteria, and they also have a life. Some have only a few hours of life, one hour’s life, half an hour’s life, one day, two days, etc. The different creatures which are more in the, where there is no clean waters, or the sweatings, etc., etc. And the third, all creatures which first give the egg, but in that egg is also the soul, there is a life. And the fourth one is we and all other animals which give birth to babies. We have to count all. Now it is said, maybe this soul which is in a human body has been travelling through different lives. Buddha said, when Buddha got his enlightenment, and when you... Buddha means Bodha. Bodha means knowledge or intellect. Otherwise, he is Siddhārtha. He was a prince. He was a warrior, Sanātana Dharma Hindu. But they don’t call him Siddhārtha anymore, only that knowledge, Bodha. And that’s called the Bodha, Buddha. So it’s not Buddha, it’s not his real name. It is that enlightenment. And time came that when the Buddha entered a certain level of consciousness, then he didn’t see anything. Nothing. And so he said there is nothing. But others, he writes, that when he got his Bodha, enlightenment, then he went back with his meditation, or this: "I want to know where are my roots. Where are your roots?" The branches, blossoms, they are above somewhere far. But where is my source? So he enters like this: human body, other bodies, the vegetations, the life in the water, the corals, the stones, etc. So he sees, he writes, when Buddhists gave the lecture, and he taught this, that’s what I’m telling. I did not read in that book, so he traveled through this all. So, what is it that we say? That one river, from where the river begins, and the river is traveling and traveling, traveling through the many, many curves, touching the stones, rocks, somewhere there is some island that divides it, and again it comes together, but finally it enters into the ocean. I don’t know how big the river is in the UK, but what is flowing in Europe, one is called the Danube, yes? The Danube begins from the Black Forest, and it comes from the Black Forest to the Black Sea. The Gaṅgā River in India, which begins in the Himālaya, Gaṅgotrī, finally joins what is called the Indian Ocean. The Danube is 80 kilometers longer than the Gaṅgā. Anyhow, we are not talking about the measurement of the Gaṅgā and Himālaya and this, okay? But it is an example. That river, from anywhere where it is beginning and journey takes place until coming to the destination, into the ocean. How many experiences we have: someone is throwing dirt inside, someone is washing dirt inside, and so animals, and these, and many things. But the aim is that, the station is that, to come to the ocean. Similarly, the soul, with the soul which is in one, life enters. Now, endless journey, flowing and flowing and flowing and flowing and flowing. Sometimes, there is no rain, and it dries the river. Yes, and that means that soul has somewhere, according to the destiny, karma, remained in the space. Remained in the space. Again, life will come, as river water is flowing. Endless journey. Endless journey. How many times have we experienced it? How many times has the soul left this body? And again, the soul was traveling and again coming to different lives. So, ko’haṁ, who am I? Ko’haṁ katham, from where? Idaṁ jātaṁ. And now where are you going? Oh, human. Now, we are the human, and we are not in the human life. And now, where are we going? We are traveling and traveling, walking. When we were a small child, we couldn’t move left and right. Then we were crawling on the stomach, then four legs, and then getting up, and this, and the jogging, cycling, biking, etc. Then go that direction, go that direction. Now we have the aeroplane and rockets, etc. Where are you going? O my Self, O my soul, where are you going? From where you came, and where are you going? Between, you know, what you are doing, perhaps. And when the life, the body, is gone, again the soul is in that space. Ko’haṁ katham idaṁ jātaṁ. Where are you? Now, what are you doing? For what did you come, and what are you doing? Your wife sent you shopping to bring some good fruits, vegetables, and bread. And then you were in the supermarket, and you’ve forgotten the bread, and bread, this. You brought ice cream, you brought some pita bread, and this. And you’ve forgotten. And then you met somebody on the way, and a friend invites you for coffee. And you went to coffee drinking there, and another one came, "Let’s see the game, the football game." And the poor wife is waiting and waiting, and meanwhile he died. So, for what you came and what you are doing, do you know where you will go? This is a journey of our soul. So we have to keep on our road, the railway, the track of the rail, so that the locomotive, which is running, but on the rails, if there is something not in order, the whole train will fall down. So we are on that one track that we call our path. Our path was this, our destination is that, that finally only this human life is the last border. But if we miss the right way, then we will go back again. We came to the highest peak of the mountain; now, where will you go? We will go back. So similarly, we got this life. Now, if we still get liberation, Mokṣa, or what we call the levitation, and get Mokṣa, ātmā jñāna, we’ll go again back. Because there is no other high. If we go higher, then we will go without these bodies. And there will be other consciousness that is equal to what we call the God consciousness. Otherwise, we are here unconscious, subconscious, and conscious. Within these three bodies, generally we call the physical body, mental body, and subtle body. But there are two more. That’s why we call five bodies, five kośas, five this. So, who am I? And when you are in this body, how am I? Who am I? I got that I am this one. But now, how am I? How is my behavior? How is my way of thinking? How is my ego? How is my nourishment? How do I change many, many things? Am I born for this? It is said, khānā, pīnā, bhogānā, paśubhī param sujān. Eating, drinking, and creating children—every animal can do that. Oh man, then what is different? So, you came for this? Then, of course, you will go back again, enjoy again somewhere in the forest. Or there is life in prison. There is a life prison that humans are doing, the birds in the case. You may give the speaking language. The parrot tells the parrot, "Run, run, hurry home." You will teach that, but you love that one. You give something to eat, but you don’t know that you have imprisoned this creature forever. That’s a life prison. Can you free that? O human, it is in your hands to give the freedom. But maybe that destiny, that you have to suffer in that, because what have you done? I don’t know. You don’t know. But that soul knows. There is one very nice song. Pinjare kā pansīre, terā dard na jāne koī. O bird of the cage, terā dard na jāne koī. No one knows your pain, your pain inside, what you are suffering, what is happening. This only you know; others do not. And you are crying inside. Now, there is no one who can listen to thee, and you have no tears to cry with, because also tears are not there anymore. But in your heart, it is constantly crying, my dear. Who has imprisoned you, and how to free you? And so, maybe don’t blame that person who had the cage and caught the bird and put it in, but it was your own karma that is present. After that, this was nothing. This was nothing. Few years, ten years, hundred years, two hundred years, then you are free. But this soul is not free, my dear. Now is present in this space. That endless journey of the soul has no chance to come. You are maybe, someone is sitting in this room or here, this soul, in the Second World War or some wars, some ancestors are living here still. They are listening to my lecture, maybe. They said, "Yes, Swami, you said it is good, but can you liberate me, please, Swami?" I said, I said, dear, I can’t liberate you. I’m also caught in this human life. So I don’t know how I came, for what I came, and what I’m doing and where I go; that only my ātmā knows. So, but I can tell you one thing: all of you sitting here, you are all sitting here, and you are very spiritual people. You have your own weakness, definitely. But still, you have that spiritual light. You have the spiritual mantra. You are trying very hard. And therefore, while sitting in this hall, your presence, I’m not talking about me, your presence definitely will liberate many, many souls from this area. If you believe or you don’t believe, I tell you that you are that one who is liberating many, many souls from that prison of permanent sufferings. So it’s not only that someone, some god or some incarnation or some self-realized master will liberate someone. You also can do, my dear. You have capacities. You are doing your presence when you come, but also, now I’m talking, and you have negative thoughts. Maybe, which is Swamiji is making one story, I don’t believe it cannot be. I am a human, and after I die, I will not be born anymore. I will go to heaven, or who knows where heaven is, haven’t I? So we have to go to the endless. Heaven should be endless. There should be no more hell, and if there are, then they are two quarters: one prison here and one prison there. So in Svarga Loka, which you call heaven, we call Svarga, we come to Svarga with good karma. The soul comes to that Svarga Loka, but now the Svarga Loka is like that: there is no illness, there is no suffering. You become like a young, good, everything. But at the same time, that soul is aware that all my good deeds, all my good deeds, that’s called Dharma and Adharma, the pious soul and sinner soul. The pious soul, the Dharma, has his good deeds, and this he or she—but there is no she, and there is no he—there is only that Jīva. Okay? In spirituality, in divine light, in the space, there is no duality of the genders. Some said the women have no soul. Do you know that someone said? Can you raise your hand up so that at least I can? And who told you that women have no soul? So who says that women have no soul? It means that those who say it have no soul. What does it mean here that there is a soul for me? No humbleness, no oneness, no kindness, no equality. Therefore, there is a duality of gender in physical form. But we have the same blood, women and men. We have the same stomach, we are hungry, we have pain. We have two legs, we have two hands, etc. We have good hair, you have good hair. Nowadays, women say all the time, "Black hair," or what they call it? They color it. Something yellow, yeah, etc., anyhow. So there is Ādi Guru Śaṅkarācārya, and his teaching is non-duality. Advaita and Dvaita. Dvaita means duality. Advaita means non-duality. And so then when Śaṅkarācārya, such a great saint, he changed the whole view of the people and made the Sanātana Dharma in this oneness. Then, after that, you are making the differences again. Then you have not understood what is the oneness, what is the one. One in all and all in one, said our Gurujī. Ko’haṁ? Kyātam idaṁ jātaṁ? Ko’ve kartasya vidyate? And what you are doing, and where will you go? Go, so our soul, first we have to say, "I am not this body," but without body we are also nothing. So, the body is an instrument for us to work. The best architect, the best engineer, the best one, the best surgeon, the doctor who’s doing the operations without tools—for him, his hands are the broken tools. And that... Best engineer, architect, or surgeon doctor, when the good tool is, they say, "This tool is for me, it is a god." What is it? It is that tool can very finely, from your eye, operation can be done, and you don’t feel any pain, and then... Again, you see, you lie down on the table and say, "Relax, my friend, relax the whole body." A little injection, and then comes this sister and that sister, and then all see, "Yes, yes, he’s in ānanda mahāsamādhi." And the surgeon comes, body too. Parts and everything, what is doing? So my Gurujī used to say, "Next to God is the doctor, next to God is the doctor." Nowadays, these surgeons, these doctors, can save your life again. Either God can save, or this best one: your work, your good karma. So, nurse, how hard is she working? And how many hours are they sometimes working? And sometimes she cannot bring something that the patient needs. We would wake up ten minutes late or something. Come and shout, and I will write a complaint. You don’t know how hard this nurse is working. Have you no Ahiṁsā for that towards? We should support them. That’s it. That’s called helping hands. Folded hands have no value, but helping hands have more value in that way, what we call the body. So this body, I am not this body, but it is the body, my instrument, my tool, and my duty to take care of my body because my soul should be comfortable inside. And when we use a lot of alcohol, a lot of drugs, a lot of this and that, then we are torturing ourselves. Ātmā, sohī paramātmā, ātmā, sohī paramātmā. That ātmā is God, and God is ātmā, and ātmā and jīvātmā, the mixture is called jīva, the soul. The life in the soul is that which is with our ātmā. Understand or not clear? If not clear, go for swimming. Yes. And then you will see how you are, how the water, how is water? Water is taking you in its hands, like a mother takes a child in her hands. Feel the water one day when you go for swimming in the swimming pool or in the ocean or somewhere, and then feel what is the water. Yes, we are in the water, and water is in us. They said 80 percent of our body is water. I didn’t measure, and I... Don’t want to measure it as it is. Okay, after that, mind it is my mind, but it is not my soul. So, mind is for me here to work, but that is not me. It’s my mind. I change my mind, but I can’t change my soul. I can’t, my soul, you cannot change. My intellect, yes, it is my intellect, but this is not my soul. God gave such instruments, the tools, the capacities in our brain, that this physical form God has given us has those qualities. And someone has awakened some chakras in the brain, and it has brilliant, brilliant thoughts and knowledge, and that and this, everything, and some not. Because it is not awakened, it’s dormant. But still, it’s only my intellect, that’s all. Feelings, my love, okay. This my love is a vibration in my existence which brings me a pleasant, comfortable life. I love you all, and you all are so harmonious together, and maybe you love me also, together. So we are here sitting, how? Many people, the whole hall is full, so we feel so happy. Now, everyone, you are in such a divine vibration. There are waves of the divine feeling that is love. Love is not sex; that’s all temporary and finished, nothing. That will make you more and more. More and more, more and more, jealous, heading that, etc. Love is God, and God is love means it is that love which our whole planet is harmonizing, and every creature feels so pleasant in this atmosphere. That is love, and there is a God, but still I am. Not that, okay? Still, I am not that. That is my pure thinking, my good thinking. My pleasure is my feelings. I give good things to everybody, good thoughts to everybody, but still I am not that. That is only that energy, my blood. I am not this. Blood is my blood, and so it is said now: body is separated and soul is. Separated into these two, there is what is called Yama and Dharma. Yama is death. Yama is a torturer. Pāpa. Pāpa means sinner. Puṇya is puce. So now both, so with us, as long as we are in the body, one side is life and one side is death. So death is walking with us. Our death is like the shadow of our body. Wherever we go, you cannot separate the shadow of your body. We sit in an aeroplane because we don’t like this side, all by here and there. Let’s go sit, and we go to Japan area. When we get out at Japan Airport, oh, again the shadow is with me. So we cannot run away from this, yes, and pleasure thing, good things also. Traveling with us out of the body. Now there is one very nice book. I think many of you know, I spoke to you. I met that person, is it a scientist? He’s a scientist, he’s researching a lot, he’s a psychologist also, and he wrote one book. Which you know is called life after life, life after the life. Oh, you see, reading whole day and night. Yeah, life after life. Raimund Moody, that’s it. This book. I read this book about 25 years ago. I was in Hawaii, and I spent two weeks there, and someone gave me this book, and I read it. So, one story, there are many, many stories out of this book. And when you read this book, it will give you more clarity, what I mean, the eternal journey of the soul, as long as we don’t understand in few words. You cannot say that, okay? It was a good lecture, and he said one will go there, and we’ll go there, and these are, you know, so one of the story of this, and what his writing, he said he traveled in almost all the countries: China, Japan, etc., Australia, Africa, Mexico’s Middle East India, everywhere, all the continents, and he interviewed people from every religion and also from those who do not believe in any religion. He researched. He went to every big hospital, and this and that. He was asking, getting information, and that was that when someone had an accident or suddenly something like one died and after a few minutes came back again. Doctors will say chemically, death occurs when the brain is half a minute without salt. Then the brain is no longer functional, or maximum one minute. There will be a lot of damage, but still... But there were some people whom the doctor declared dead, and then they came back to life, and there was no damage in the brain. This book said that, okay, not me. Read it, please. So the religious people, non-religious people, different cultures, different countries, etc., etc., and many, many countries he has here, the interview. So one person had an accident with a car and had a big injury, and he fell on the road, completely unconscious. An ambulance came with one doctor, two nurses, etc., and they took this body in the ambulance, and they had to the hospital now. The person is giving the answer to that man, to Mr. Moody. So that man said that, "I see that my body is dead. And the nurses and doctors, they are lifting my body and putting it in the ambulance. And the ambulance is running, going." And I’m flying behind, and I’m telling that, "Why did you try so hard? I’m now very happy." I feel so happy, and why are you trying to do this? To pull this body somewhere? That ambulance came to the hospital directly to the operation theater. The family was informed. The preparing family members were there outside, crying, and doctors... We were trying very hard, very hard. There again, we must, or should, say the nurses and doctors, you know how hard they are working to save life, and don’t say that doctors are not good, and this and that, and so on. If you see that they are to tell their whole concentration, whole knowledge, whole feelings, they try to save life. Well, so the nurses are running here and there, and this and that, and doing work, and this man said loudly, "Why are you trying so hard?" This body is not anymore useful, and I’m okay. But who can hear, listen to you? He’s in astral form now. And going outside, he said to his parents and his wife, "Why do you cry? Look, I am happy. I am good." Don’t worry. Why am I so happy? But they can’t see him, and they cannot hear the astral body. And then, after the operation and these things, suddenly the heartbeat came, and they covered everything, and they brought him to the ICU and gave the information to the families: he’s in very critical condition. Situation, but now he’s in ICOs, and we are observing him. He’s still life, but he said he heard that everything, and then he said, "As soon as my soul, my life, again came in my body, I lost that other level of my consciousness," and then this pain and suffering came into my body. He became healthy, and that person was interviewed. Exactly what I tell you in this book is written. There are a few stories written there, examples that when the soul goes out. Died, then comes in the front, little like a tunnel, and this tunnel through which you are going becomes darker and darker and... After space is dark, and there are many negative forms, sounds, etc. Or through this tunnel it is going, and the milky light, and someone is tall, escorting you, taking you somewhere. And they said one meets the... Ancestors. This book says, not me. Now, the soul either goes through this dark or light path. Now, this is what we said in yoga, what we see in yoga and in our chakras. When the soul goes from Sūrya Nāḍī, there is a light. And when it goes to the moon nāḍī, and those who have more sin, negativities, etc., are going to the darkness. Now, in our science of Kuṇḍalinī and cakra, the science of life, the soul goes out from this body through the two eyes. Two eyes means one: our vision eyes, or through the nostrils, through the ears, through the mouth, through the urinary, or anus. So, when one dies, if the soul goes out, then your eyes are wide open, and you went to the light. If it goes through one of the nāḍī’s nostrils, some blood may come, or it goes through the nose, suffering. Otherwise, it opens its wide mouth when you die, and you see its open mouth. That all goes out there, or through the ears; maybe some blood comes. Who has this lower consciousness now? Many negative karmas, this and that. Then it makes urine or code. So this body, through which the soul goes out of this house, is not something you can go from anywhere. You have systematically come in, systematically there is a path. And that yogī who is doing the Kriyā Yoga, that which we are teaching in yoga and daily life, many of these trainings which I am giving you, that soul will enter into the Sahasrāra cakras, and from there, the soul will go. The soul can go through the rock. You will not feel. The rock will not break. No. So it goes through the astral energy, astral form. So this is how we call it, we will continue, the eternal journey of the soul. How it is, where it is, we will see after the evening lecture. All the best. Hari Om. Adios.